Ezekiel 22:5 — Word Study
WLCהַקְּרֹב֛וֹת וְהָרְחֹק֥וֹת מִמֵּ֖ךְ יִתְקַלְּסוּ־ בָ֑ךְ טְמֵאַ֣ת הַשֵּׁ֔ם רַבַּ֖ת הַמְּהוּמָֽה׃
BSAThose nearqârôwb [from all directions] and farrâchôwq will mockqâlaç▸ [laugh at, make fun of] O infamous [city]ṭâmêʼ [unclean, defiled, tumult] fullrab of turmoilmᵉhûwmâh [great, many, confusion, chaos]
| Greek | English | Parsing |
|---|---|---|
| הַקְּרֹב֛וֹת | the [nations] nearby | Particle |
| וְהָרְחֹק֥וֹת | and the [nations] far off | Conjunction, particle |
| מִמֵּ֖ךְ | from you | Preposition, suffix |
| יִתְקַלְּסוּ־ | they will deride | Verb, Hithpael, imperfect third person masculine plural |
| בָ֑ךְ | you | Preposition, suffix |
| טְמֵאַ֣ת | O unclean of | Adj |
| הַשֵּׁ֔ם | name | Particle, noun common masculine singular absolute |
| רַבַּ֖ת | O great [one] of | Adj |
| הַמְּהוּמָֽה׃ | turmoil | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those near and far will mock you, O infamous city, full of turmoil. |
| KJV | Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. |
| ASV | Those that are near, and those that are far from thee, shall mock thee, thou infamous one and full of tumult. |
| YLT | The near and the far-off from thee scoff at thee, O defiled of name — abounding in trouble. |
| WEB | Those who are near and those who are far from you will mock you, you infamous one, full of tumult. |
| BBE | Those who are near and those who are far from you will make sport of you; your name is unclean, you are full of sounds of fear. |
Where they part company is טְמֵאַ֣ת — see How Translations Differ.
The sentence centers around a main clause with descriptive phrases that specify the subject and its condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָלַס
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezekiel 22:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment Against Jerusalemgenerated
Ezekiel 22:5 describes a dire situation where the city of Jerusalem is condemned for its actions. The prophet Ezekiel relays a message from God, indicating that both neighboring and distant nations will ridicule the city due to its infamous reputation and the turmoil it faces. This reflects the broader theme of judgment and accountability found throughout the book of Ezekiel, where the consequences of sin are laid bare.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 15:2–3 | If they ask you, ‘Where shall we go?’ you are to tell them that this is what the LORD says: ‘Those destined for death, to death; those destined for the sword, to the sword; those destined for famine, to famine; and those destined for captivity, to captivity.’ |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — טְמֵאַ֣ת, te.me.'Atgenerated
The word טְמֵאַ֣ת (te.me.'At) means 'unclean' and conveys a sense of spiritual defilement, often due to sin or impurity. It is used in contexts that highlight the need for purity in both people and places, particularly in relation to God's holiness.
In this verse, it underscores the city's state of moral corruption, suggesting that its actions have led to a loss of purity and integrity, making it a target for mockery.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses unclean for טְמֵאַ֣ת, while other versions like the ASV and WEB use tumult.
Sentence Structuregenerated
The main verb of the verse is יִתְקַלְּסוּ (yit.kal.le.su-), meaning 'they will deride', which governs the subject and the descriptive phrases that follow. The structure emphasizes the mocking response from both nearby and distant nations.
The sentence is built around this single verb, with two noun phrases identifying the mocking subjects and a series of adjectives and descriptors that elaborate on the city's state of being, highlighting its infamous reputation and the turmoil it faces.
Septuagint Backgroundgenerated
The Septuagint translates הַקְּרֹב֛וֹת as ἐγγιζούσαις, which means 'those drawing near'. This choice reflects a focus on the immediacy of the nations' response to the city's condition.
For טְמֵאַ֣ת, the LXX uses ἀκάθαρτος, meaning 'unclean', which aligns with the Hebrew meaning but also emphasizes the spiritual implications of the city's actions.
In plain words — the whole versegenerated
Ezekiel 22:5 tells us that nations both near and far will mock Jerusalem for its infamy and the turmoil it is experiencing. This verse highlights the consequences of the city's actions and the judgment it faces from God.
Frequently Asked Questionsgenerated
Being 'unclean' signifies that the city has become morally and spiritually defiled, often due to sin, making it unacceptable in God's sight.
Nations will mock the city because of its infamous reputation and the chaos that has resulted from its actions, which reflect a failure to uphold God's standards.
This signifies that the city's reputation is so tarnished that it is not just local but known far and wide, illustrating the extent of its disgrace.
This verse connects to Ezekiel's broader theme of judgment, where the consequences of sin are made evident, and the call for repentance is emphasized.
Reflection Questionsgenerated
- In what ways can I recognize areas of my life that may be 'unclean' or in need of purification?
- How do I respond when I see others being mocked or ridiculed for their beliefs?
- What steps can I take to ensure that my actions reflect integrity and do not lead to shame?
- How can I support those who are struggling with turmoil in their lives, as seen in this verse?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 22:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThose that be near, and those that be far from thee, shall mock thee,.... The neighbouring nations, as the Edomites, Philistines, Moabites, and Ammonites; and distant ones, as the Babylonians, Medes,
Read John Gill on Ezekiel 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThose that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed.
Read Robert Jamieson on Ezekiel 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThose that be near; as the Idumeans or Edomites, who insulted over Jerusalem when it was taken, Ammonites, and Moabites, and Philistines. Those that be far from thee; the barbarous Medes, Iberians, Hyrcanians, &c., to whom thou shalt be carried captive, whose land is far off. Infamous; of a most infamous name. Much vexed; afflicted, impoverished, and ruinated above what was ever done to any city.
Read Matthew Poole on Ezekiel 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 22:5 [Those that be] near, and [those that be] far from thee, shall mock thee, [which art] infamous [and] much vexed.Ver. 5. Shall mock thee, which are infamous.] This was forethreatened. Our natures are most impatient of reproach; for there is none so mean but thinks himself worthy of some regard. Gens haec, saith Giraldus Cambrensis of the wild Irish, sicut et natio quaevis barbara, &c.; No nation is so barbarous, but that although they know not what belongeth to honour, yet do they exceedingly affect to be honoured, and will not abide to be reproached.
Read John Trapp on Ezekiel 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Infamous and much vexed.—It is better to omit the words in italics, which art. The literal meaning of “infamous” is given in the margin; but the “much vexed” refers to the internal confusion, commotions, and social disorders which characterised the decaying state of the kingdom.
Read Charles John Ellicott on Ezekiel 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Those that be near] Both distant as well as neighbouring provinces consider thee the most abandoned of characters; and through thee many have been involved in distress and ruin.
Read AdamClarke on Ezekiel 22 →CambridgeThe Cambridge Bible for Schools and Colleges5. much vexed] full of tumults, Amos 3:9, and on ch. Ezekiel 5:7.
Read Cambridge on Ezekiel 22 →Albert Barnes1798–1870Barnes' Notes on the Biblei. e., Countries near and afar oft shall mock thee, saying, “Ah! defiled in name; Ah! full of turbulence!”
Read Albert Barnes on Ezekiel 22 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Those near and far will mock you, O infamous city, full of turmoil.
Those who are near and those who are far from you will mock you, you infamous one, full of tumult.
Those near and far will mock you, O infamous city, full of turmoil.
Those both near and far from you will mock you, you with your bad reputation, full of turmoil.
Tyndale line
Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed.
Those that are near, and those that are far from thee, shall mock thee, thou infamous one and full of tumult.
Those that be near, and those that be far from thee, shall mock thee, thou infamous one and full of tumult.
Those that are near, and those that are far from thee, shall mock thee, who art infamous and much troubled.
Those that be neere, and those that be farre from thee, shall mocke thee, which art vile in name and sore in affliction.
Strictly literal
Those that are near, and those that are far from thee, shall mock thee, who art infamous [and] full of tumult.
The near and the far-off from thee scoff at thee, O defiled of name — abounding in trouble.
The near and the far-off from you scoff at you, || O defiled of name—abounding in trouble.
Those who are near, and those who are far from thee, shall mock thee, O thou unclean in name, and great in confusion!
Both those who are near and those who are far away from you will mock you—you unclean city—with the reputation known everywhere as being full of confusion.
From the Latin
Those that are near, and those that are far from thee, shall triumph over thee: thou filthy one, infamous, great in destruction.
Simplified
People far and near will laugh at you, you corrupt city full of confusion!
Those who are near and those who are far from you will make sport of you; your name is unclean, you are full of sounds of fear.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Ezekiel 22:5 reads, "הַקְּרֹב֛וֹת וְהָרְחֹק֥וֹת מִמֵּ֖ךְ יִתְקַלְּסוּ־ בָ֑ךְ טְמֵאַ֣ת הַשֵּׁ֔ם רַבַּ֖ת הַמְּהוּמָֽה׃" The Septuagint aligns closely with this text, as eight of the nine words match in meaning, although the word order and articles differ due to the Greek language structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, indicating that the Masoretic Text's reading is likely consistent across these ancient witnesses. This agreement across multiple sources highlights the stability of this particular text.
הַקְּרֹב֛וֹת וְהָרְחֹק֥וֹת מִמֵּ֖ךְ יִתְקַלְּסוּ־ בָ֑ךְ טְמֵאַ֣ת הַשֵּׁ֔ם רַבַּ֖ת הַמְּהוּמָֽה׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 22:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
Art | Adj — ParticleHTd/Aafpa
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Conj | Art | Adj — Conjunction · particleHC/Td/Aafpa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp2fs — Preposition · suffixHR/Sp2fs
קָלַס (qalac) is a primitive root meaning to mock or scoff. It encompasses actions like ridiculing or deriding, with specific forms indicating different nuances, such as the Piel form for scoffing and the Hithpael for mocking. The term is used in contexts that involve disparagement.
[קָלַס] vb. mock, scoff
Pi. to scoff at hire
Hithp. mock, deride
base
H7046 קָלַס
7046 qalac kaw-las'
a primitive root; to disparage, i.e. ridicule:--mock, scoff,
scorn.
קָלַס (qa.las) — to mock.
1) to mock, scoff
1a) (Piel) to scoff at
1b) (Hithpael) to mock, deride, make fun of
V-Hithpael-Imperf-3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAafsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
nam (shem; onoma; Latin nomen (2 Esdras 4:1); verbs onomazo; Latin nomino (2 Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In Ac 1:15; Re 3:4, onoma stands for "persons"; compare Nu 26:53,55.
I. Old Testament Word and Use.
1. General:
The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see NAMES.…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAafsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מְהוּמָה (mhuwmah) refers to a state of tumult or confusion, encompassing meanings like disquietude, discomfiture, and trouble. It is derived from the root meaning of confusion or uproar, and it captures various forms of disturbance or turmoil. The entries consistently highlight its association with panic and vexation.
מְהוּמָה n.f. tumult, confusion, disquietude, discomfiture
base
H4103 מְהוּמָה tumult, confusion, disquietude, discomfiture
4103 mhuwmah meh-hoo-maw'
from 1949; confusion or uproar:--destruction, discomfiture,
trouble, tumult, vexation, vexed.
see HEBREW for 01949
מְהוּמָה (me.hu.mah) — tumult.
1) tumult, confusion, disquietude, discomfiture, destruction, trouble, vexed, vexation
1a) tumult, confusion, disturbance, turmoil, disquietude, panic
1b) discomfiture
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa